In the Land of Refuge

Glimpses of Shíráz: 1910–1951

By

Abú’l-Qásim Afnán

[In the course of the following essay, Abú’l-Qásim Afnán extends his father’s history by providing a sketch of the events during the Pahlaví regime until Mírzá Habíbu’lláh’s passing. With gratitude to him, a translation of this previously unpublished narrative appears below. The Translator.]

The Governorship of the Sahámu’d-Dawlih

Subsequent to his triumphant return to Shíráz, the Nasru’d-Dawlih joined hands with his brother, Habíbu’lláh Khán, the Qavámu’l-Mulk III, in order to create tumult resulting in the abdication of the governor-general, the Sahámu’d-Dawlih, and forcing the latter to quit the city. For this purpose, the two Qavám brothers succeeded in winning over the ‘ulamá to their purpose and incited the leading mujtahids to create the conditions for a popular uproar. The ‘ulamá were more than happy to comply with this request and reckoned that they could hit two birds with one stone, namely, to evict [a liberal] governor from his post and to uproot the Bahá’ís. As such, in no time they noised abroad that the Sahámu’d-Dawlih was a member of the wayward sect [i.e., Bahá’í Faith] and that he received all his instructions from the leadership of that community. Once again, the old method of using Bahá’ís as the scapegoat and the raison d'être for the commotion proved most beneficial, and the name Bábí was made the currency of the upheaval.

Led by youngsters and ruffians, the streets were filled with demonstrators who shouted obscenities against the governor and the Bahá’í Faith. They had decided in secret that the most opportune time to bring their revolt to fruition was the day of ‘Ashurá and had prepared intensely for that event. Their chief strategy was for the leaders of different districts and neighborhoods to direct their march against the residence of Bahá’ís, with the crowning goal of destroying and plundering these homes. In this regard, they had particularly targeted the Blessed House of the Báb.

On the eve before this occurrence, Áqá Mírzá Áqá Hakím [known as Faríd] was in the upper chamber of the Blessed House of the Báb reciting [Bahá’u’lláh’s] Visitation Tablet for the Prince of Martyrs [Imám Husayn] when persistent knocks were heard on the main entrance. Upon opening the door it was found that the visitor was Mírzá Mihdí Bávanátí—a staunch believer—who informed us that when he was passing through the city’s Sa‘dí Gate he had come upon a procession of mourners. From the leader of this group he had learned that on the day of commemoration of Imám Husayn’s martyrdom [22 January 1910], in the course of their procession, the myrmidons of the Kázirún and Sa‘dí districts, along with the rabble of Kúshk ‘Abbás-‘Alí and Tal-Khidash, planned to attack and demolish the House of the Báb.

As soon as my father, Mírzá Habíbu’lláh, heard this news, he sent Áqá Mírzá Áqá [Faríd] to apprise the Múvaqqari’d-Dawlih<99> of the situation. In turn, the latter wrote a letter for the attention of Mírzá Muhammad-Báqir Khán Dihqán and sent it through the same messenger. Upon becoming acquainted with the details, that very night Dihqán wrote to the Qavámu’l-Mulk [III] and his brother, the Nasru’d-Dawlih, informing them that rumors suggested that various religious leaders premeditated the destruction of the House of the Báb. In this letter, he asked the powerful Qavám brothers to prevent the occurrence of this opprobrious and contemptible deed. Dihqán’s attendant, a certain Yúsuf, carried this missive to the Qavámu’l-Mulk’s residence, but he learned that the two brothers had gone to the orchards at ‘Afif-Ábád. As the situation was most treacherous, Yúsuf proceeded after them to their vacation spot and delivered his charge.

Deeply perturbed by the turn of events, that very night the two Qavám brothers returned to Shíráz and immediately summoned the leaders of the aforementioned districts. In no uncertain terms, the chieftains were told, “Our sole intention was to force the departure of [the governor] the Sahámu’d-Dawlih, and not a general assault on the homes of innocent people and the pillage of their properties!” They exacted from the assembled leaders a solemn assurance that none would commit atrocities against the Bahá’í Faith.

At the hour of dawn the following day, the Nasru’d-Dawlih, in the company of cavalry and foot soldiers, came to the district where Sháh-Chiráq, Masjid Naw, and the Jewish quarter were situated—the neighborhood where the House of the Báb was located. By a show of force, he wanted to make certain that law and order were maintained and that none dared to be presumptuous towards the Blessed House of the Báb. He spent the day in the district and took his lunch at the honored Múvaqqari’d-Dawlih’s home, which was situated in close proximity to the Masjid Naw and the House of the Báb.

Soon, processions from the various townships and villages arrived in Shíráz, armed with shovels and pickaxes, and determined to do harm. However, to their astonishment, they found their designs against the Bahá’í Faith thoroughly frustrated. It was the efficiency and the wisdom of the Qavámu’l-Mulk and the Nasru’d-Dawlih, as well as the resolute act of Dihqán and the Múvaqqari’d-Dawlih that prevented riots and protected the Blessed House of the Báb.

Not long after, the Sahámu’d-Dawlih was dismissed from office, and Ridá-Qulí Khán, the Sálár-Mu‘azam, who later came to be known as the Nizámu’s-Saltanih II, was appointed as the governor-general of Fárs.

The Governorship of the Sálár-Mu‘azam, until AH 1330 [1912]

Before coming to Shíráz, [Ridá-Qulí Khán] the Sardár-Mu‘azam³⁵³ served as the governor-general of Kirmánsháh, and his political proclivities inclined him toward German policies. In the company of a number of nationalists who were deeply against the British imperialist involvement in Iran, he came to Burázján by way of Bihbahán. His intention was to join forces with [Ismá‘íl Khán,] the Sawlatu’d-Dawlih [Qashqá’í] and to form a sovereign rule in the southern region of Iran, completely independent of Tihrán’s control. He determined that the main obstacle in achieving his goal was the presence of the Qavámu’l-Mulk, the Nasru’d-Dawlih, Mírzá Muhammad-Báqir Khán Dihqán, and a few others. As such, he decided to remove these personages from the scene.

It was during this time that Mírzá Muhammad-Báqir Khán was summoned by ‘Abdu’l-Bahá to the Holy Land. Though he personally wished to obey the Master’s instruction, nevertheless, he consulted with the Qavámu’l-Mulk. Considering all the commotion that surrounded them as result of the anticipated threats directed by the new governor and the fact that Dihqán’s presence was critical to the Qavám’s operations, the latter persuaded Dihqán to postpone this journey and advised against it. However, it was then that a cable was received by Bashíru’s-Sultán from ‘Abdu’l-Bahá, which read, “Shíráz Bashiru’s-Sultán. Immediately dispatch the director of the Post Office, Muhammad-Baqir Khan.”

Instantly, the Bashíru’s-Sultán went to Dihqán’s residence and presented him with the text of this telegraph, adding, “You must leave [for Haifa] at once! No one knows what wisdom lies concealed in the Master’s instruction, and it behooves you to faithfully obey.”

This time, Mírzá Báqir Khán did not discuss the matter with anyone, and within twelve hours he left Shíráz for Búshihr that very night. In Burázján he happened to come upon the camp of the Nizámu’s-Saltanih and the Sawlatu’d-Dawlih. The latter advised the governor to arrest Dihqán, but rejecting this plea, he responded, “If we were to seize him, the Qavám brothers would become aware of our plans for subduing them upon reaching Shíráz, which is our primary objective, and its execution would become an insurmountable task. Further, Dihqán is leaving the country at the present and is no threat to our purposes. When the Qaváms have been removed from the scene, then Dihqan is insignificant. Therefore, it is best to allow him leave quietly.” As such, Dihqán was saved and quickly left Iran, and it was then that the wisdom of ‘Abdu’l-Bahá’s emphatic instruction for his immediate departure became evident.³⁵⁴

In short, Dihqán proceeded to the Holy land and met the Greatest Holy Leaf [in Haifa]. Afterwards, he left for Paris where he attained the presence of ‘Abdu’l-Bahá. When the region presented him no further threats, he returned to Shíráz during the First World War after an absence of some four or five years.

The arrival of the Sálár-Mu‘azam, accompanied by the Sawlatu’d-Dawlih and one thousand Qashqá’í cavalry, caused enormous chaos and disorder in Shíráz.³⁵⁵ Soon, disorder and disturbances spread to the surrounding towns and villages in Fárs. The new governor arrested the Qavám brothers and banished them to Europe. However, en route, the Nasru’d-Dawlih was slain at the hand of the Qashqá’í tribesmen,³⁵⁶ but his older brother, Habíbu’lláh Khán, escaped through an unfrequented road and succeeded in reaching the British Embassy, where he sought and received protection.

The Governorship of the Mukhbiru’s-Saltanih Hidáyat

During the rule of the governor [Hájí Mihdí-Qulí Khán, the] Mukhbiru’s-Saltanih, no particular event affecting the Bahá’ís took place in Shíráz and the province of Fárs.³⁵⁷

The Governorship of the Farmán-Farmá

Of the occurrences during the tenure of ‘Abdu’l-Husayn Mírzá, the Farmán-Farmá,³⁵⁸ two incidents are particularly noteworthy, as they had the potential to become a serious hazard to the [Bahá’í] community. However, through ever-present divine protection and the foresight of the Farmán-Farmá and Mírzá Fadlu’lláh Khán Banán, known as Hakim Banán, both were quietly defused.

First Event: This incident involved Siyyid Asadu’lláh Isfahání, who had adopted the sobriquet “Bulbul” [nightingale]. One day when he happened to pass through the Bazaar Vakíl, because he was a Bahá’í, the rabble commenced harassing and cursing him, and to wax presumptuous towards the person of ‘Abdu’l-Bahá. Being young and unwilling to bear such insults, he retaliated to their scorns, and soon a fight broke out that caused him some injuries. Under the pretext that he had spoken irreverently towards the Qur’án and the sacred religion of Islam, he was seized and taken to the presence of Shaykh Ja‘far Mahallátí. After further punishment, Shaykh Ja‘far ordered him confined until such time that a fatwá for his death could be issued.

At that time, Mírzá Fadlu’lláh Banán occupied the post of the first secretary of the British Consulate and was an influential figure in Shíráz. Quickly, he informed the Farmán-Farmá of the details and asked for his intercession. The governor wrote to Shaykh Ja‘far reiterating that the capture and punishment of rebellious elements resided with the magistrates, and it was that office, empowered by both religious and secular law, which was to investigate the matter. Further, the Farmán-Farmá warned the mujtahid, “Restraining citizens in your stable, as has been reported in this case, could be a serious offense, and criminal charges could be filed against your own person. As I do not wish inconvenience to be brought upon you, kindly send forth the imprisoned youth with the same messenger bearing this note so that he may be subject to the due process of law and sentenced accordingly.” Having been left with no recourse, the Shaykh released Siyyid Asadu’lláh to the custody of the official.

The following evening, the Farmán-Farmá summoned Siyyid Asadu’lláh to his office and released him to Mírzá Fadlu’lláh Khán. He further advised him to send the young Siyyid out of Shíráz. As such, the Siyyid went to India where he lived for well over twenty years. Later he returned to Shíráz and tarried there until he passed away to the Abhá Kingdom.
Second Event: Through the collective effort of Sulaymán Shakybá of Isfahán, Mírzá Fadlu’lláh Khán Afnán<171>, and Mírzá Munír Nabílzádih, Dr. Muhammad-Báqir Húshyár was brought to the shore of certitude. From the very beginning, he set out to teach the Faith of God with indescribable zeal and unmatched audacity and courage. Soon, he decided on the conversion of Shaykh Ja‘far Mahallátí. He took a copy of the Kitáb-i Íqán for the mujtahid and asked him to produce convincing reply that would sufficiently reject the claim of the Bahá’ís. He added, “The more I consider the contents of this Book, the more evident it is that every word of it is consistent with the Qur’án and the Islamic Traditions. As such, I personally see no room for refutation. However, I would like to have you consider the matter attentively.”

Wise to his intent, the Shaykh caused a huge uproar and ordered his immediate bastinado. Afterwards, Dr. Húshyár was sent to the police, while outside the building a large demonstration by the unruly elements was organized by the Shaykh. Once more, Mírzá Fadlu’lláh Khán Banán appealed to the Farmán-Farmá for assistance and rescue. The governor instructed the police commissioner, Hájí Mas‘udu’d-Dawlih, that, should Mírzá Fadlu’lláh Khán come to the magistrates, to comply with his requests. Banán went to the police headquarters and asked to speak with Dr. Húshyár, who had been brought in earlier. Upon entering the office of the police chief, Banán said, “This man will be my guest this evening and tomorrow, and I will deliver him to your charge on Saturday.”

In such wise, Húshyár was released from confinement and led to Ustád Muhammad Mi‘már Khayrándísh’s home, which was situated near the Kázirún Gate. Through the efforts of Banán, he was sent out of Shíráz with the first convoy proceeding to Búshihr and from there to India. He was very much favored by ‘Abdu’l-Bahá, and according to the Master’s wishes he went to Germany in AH 1338 [1919] to continue his higher education.

After the dissolution of the British-backed forces in the south of Iran, known as S.P.R.,³⁵⁹ the Farmán-Farmá resigned as the governor-general of Fárs.

The Governorship of the Musadiqu’s-Saltanih

No new problems for the Bahá’í Faith presented themselves during the few months that the Musadiqu’s-Saltanih ruled in Fárs.

The Governorship of the Nusratu’d-Dawlih

A brother-in-law of Ahmad Sháh, the Nusratu’d-Dawlih³⁶⁰ was appointed governor-general of Fárs, and two important incidents took place during his reign that were related to the Bahá’í Faith:

The first event stemmed from the severe beating and vilification that Mírzá Nasru’lláh Khán Ázádigan of Jahrum received in the Bazaar Vakíl, and the details are as follows:

One day when Mírzá Nasru’lláh Khán was on his way to work in the post office, one of the assistants in a cloth-dealer’s shop made certain slanderous remarks about his [Bahá’í] beliefs that he ventured to answer. As such, a number of shopkeepers attacked him with crowbars, scissors, and metallic rulers. After some time, he succeeded in freeing himself and, bloody and covered in injuries, gained his way back to the post office.

This event was immediately reported to Prince Muhammad-Ridá Mírzá, the Muqarrib, a staunch and devoted Bahá’í who directed the powerful post office. On hearing the details, he ordered the immediate suspension of the postal system of the province, which was to remain in effect until such time as the wrongs perpetrated against his employee were redressed. As a sign of respect and mutual support, the director of the telegraph office also closed the doors to his agency and announced that work will be resumed only after the affairs in the post office had come to amicable resolution.

The strike at these two critical agencies caused total disruption in the province and among the people, particularly for the merchants of the Bazaar who depended on the constant flow of communication for their daily livelihood and who were beginning to feel its grievous consequences. This action was also viewed most seriously in Tihrán, as all communication to the province was effectively terminated. A large number of the residents and merchants repeatedly appealed to the governor to intervene and find a solution to this impasse, rectifying matters so that the two [Bahá’í] directors would resume work.

In response to this public outcry, the Nusratu’d-Dawlih summoned Prince Muqarrib into his presence and asked him in what way could the matter be redressed and justice be served so that the postal work could be continued. The Prince replied that the person who had committed these slanderous remarks in the first place and had caused the beating of Jahrumí, worked in the Bazaar Vakíl, and he was to be subjected to the bastinado in public so that all would recognize that henceforth none were allowed to treat government employees disrespectfully. His overture was immediately accepted and an order issued for the arrest of the villain.

The following day, in the presence of a multitude that included the governor, the heads of all the governmental offices, the merchants, and ordinary residents, the prisoner was brought to the city’s central square, known as the Maydán Túp-Khánih. As the bastinado was being applied to his feet and legs, he pleaded strenuously for mercy, but Prince Muqarrib instructed a more severe beating. The captive then cried out for mercy in the name of the Monarch and the Throne, but unmoved, the Muqarrib ordered yet more intense beating. The condemned, weeping in great pain, cried out for mercy in the name of the Prophet Muhammad, the Qur’án, and the Holy Imáms, but it was to no avail, as the Prince would only instruct further beating. Finally, the captive, twisting in excruciating pain, cried out, “For the sake of ‘Abbás Effendi accept my repentance!” And as soon as he uttered the name of the Master, the Muqarrib placed his cane on the bastinado, signaling the farrashes to stop beating. As such, the man was pardoned publicly in the name of ‘Abdu’l-Bahá, and that tumult came to an end.

The second event occurred when the news of ‘Abdu’l-Bahá’s ascension arrived in Shíráz. My father used to related the details thus:
The telegram of the Greatest Holy Leaf from the Holy Land was delivered confidentially to Mírzá Muhammad-Báqir Khán Dihqán³⁶¹ by Ghulám-‘Alí Daváchí. Through his trusted attendant, a devoted believer by the name of ‘Alí-Muhammad Baig, Dihqán invited the members of the Spiritual Assembly to a meeting that very day at his home. He had asked Áqá Muhammad-Hasan ‘Ahdiyyih to inform me [i.e., Mírzá Habíb] and my brother Mírzá Buzurg of this meeting. ‘Ahdiyyih came to our house and said that it must be a matter of great import because Dihqán invited us at such an early hour. We left instantly, and Áqá Mírzá Áqá Faríd also joined us en route.

During that period, through hypocrisy and conniving, ‘Abdu’l-Husayn Taríqatí had managed to get elected to the Spiritual Assembly even though he was one of the principals in the Itihád Islámí Society. Constantly, he leaked news of the community and of the consultations of the Spiritual Assembly to his comrades. Mírzá Muhammad-Báqir Khán was deeply suspicious of him and had expressed the hope that the friends would not re-elect him, but on that day, he was still a member of our Spiritual Assembly.

When we arrived at Dihqán’s residence, we immediately discerned from his downcast condition and reddened eyes that the news perturbing him so profoundly must be none other than the ascension of our Beloved. In response to our inquiry about communications from the Holy Land, in a voice filled with sorrow, he read to us the telegram from the Greatest Holy Leaf. The state of anguish and distress that overcame each one of us is truly indescribable. Deeply shaken by the news, our sorrow and grief knew no bounds. In an instant, all His loving memories, His brilliant visage, His heavenly tones, everything that had made Him more precious than life itself, passed before my eyes. How could life go on without Him?

While each one was expressing his sincerely felt loss, Taríqatí, however, was displaying unusual distress, quite foreign to a Bahá’í way of bereavement and Bahá’í dignity. This hypocritical sanctimoniousness at such a momentous time deeply angered Mírzá Muhammad-Báqir Khán. He asked Taríqatí to withhold such unseemly demonstrations, stating, “Now is not the time for mourning in such manner, as we must think of ways to save and protect the community from the injuries aimed at it by unrelenting enemies. Of a certainty, ‘Abdu’l-Bahá must have appointed a worthy successor for the preservation and the guardianship of the one true Faith of God. We have to wait until instructions are received from the Holy Land.” He further suggested that this matter be kept confidential until such time as we could wisely announce His passing together with the news of His succession. Moreover, Dihqán emphasized, “Care must be exercised that this news does not reach the enemies of the Faith who would find it an opportune time to once again cause disturbances and to harm the believers.” Everyone readily agreed with these prudent measures.

Immediately after the meeting, however, Taríqatí, who at the time was a superintendent at the post office, made this news known to the Itihád Islámí, and the next day the city was filled with the cry, “The God of the Bábís is dead!” Under such circumstances, the clergy, especially Shaykh Ja‘far Mahallátí, Mullá Hasan Qannád, Shaykh Murtidá, and Siyyid Muhammad Faly, who were influential and served as the marja‘ taqlíd [i.e., the Shi‘ites’ source of emulation], saw a perfect opportunity to commence disturbances and to attain their long-cherished goal of the destruction of Bahá’í Holy Places, particularly, the House of the Báb. Also, on their mind was pillage of the business office of Muhammad-Hasan ‘Ahdiyyih and the residence of Dihqán.

When their intentions were noised through the people in the streets and the bazaars, we became aware of it as well. Members of the Spiritual Assembly gathered in the office of Áqá Muhammad-Hasan ‘Ahdiyyih for an emergency consultation, and we all were bewildered as to how this news had leaked outside the community. The Spiritual Assembly decided to have Dihqán and I consult [privately] on this matter and put forward a proposal.

Dihqán was a very kind and considerate man, but when he perceived an issue against the good of the Spiritual Assembly, then he would become visibly agitated and was prone to fits of anger. I was chosen for this consultation partly because he observed utmost regards towards me. When the two of us sat down to discuss the situation, he began by shouting, “I have said over and over that Taríqatí is a conniving liar and is nothing but a cheap informer for the enemies of the Faith. Yet, the Spiritual Assembly is so gullible that it allows him to attend the meetings and to spy on our affairs!” He paused for a minute and then asked, “Where are the other members of the Spiritual Assembly?” “They are gathered in the office of ‘Ahdiyyih,” I replied. He thought again and said, “Notify them to come to my house [for a meeting] and be sure to tell Taríqatí as well.”

Within a short time, they all arrived. When everyone was present, Dihqán powerfully addressed the Spiritual Assembly in these words, “I had imagined that this Spiritual Assembly, when asked, was capable of keeping matters confidential and had not realized that some members were such impostors that they would take the decisions to outsiders.” He continued to speak with much heat and anger, “Although the Spiritual Assembly had decided that for the time being it must emphatically keep the news of ‘Abdu’l-Bahá’s ascension confidential, yet that news has spread throughout the city. The mullás are now busy planning sedition and injury to the Bahá’ís. However, this time they have grievously miscalculated! This is because after ‘Abdu’l-Bahá, I no longer wish to live. I will dedicate all my [considerable] possessions to combating the mullás and to exacting a revenge for eighty years of wrong that these contemptible jurists have perpetrated against the innocent believers! ‘Abdu’l-Bahá is no longer in this world to bridle the affairs of the Faith and to control its members through such admonishments as, ‘It behoveth us to kiss the hand of the would-be assassin and to set out, dancing, on our way to the habitation of the Friend.’³⁶² Now that with their customary treachery and deceit, the ‘ulamá have set out to destroy the Bahá’í community and to plunder my house, I will not sit quietly. I will avenge the past and will ensure that whosoever leaked this matter to our enemies receives the just chastisement that he deserves! Rest assured that I intend to spill much blood!”

He then asked the Spiritual Assembly’s secretary, Áqá Mírzá Fadlu’lláh, the Hakím-Banán, to send a message on his behalf to all the [Bahá’í] chieftains of various villages that they at once send to Shíráz all available riflemen under their command. Dihqán also wrote to the following: Mullá Husayn Khán, the Kad-Khudá of Qallát; Mullá ‘Alí Áqá, the Kad-Khudá of Zákhird; the Kalántar and Kad-Khudás of Marv-Dasht, such as Fadl-‘Alí Khán and others; and Mírzá Husayn-‘Alí Khán, the Kalántar of Sarvistán. To all of these men, he emphatically conveyed his instructions to send their gunmen immediately to Shíráz. Having signed and sealed these directives, he ordered his attendants to deliver the communications and went so far to tell the one destined for Sarvistán to convey it with the greatest haste. Of course, he was stating all his commands in the most heightened and angered voice, accompanied with repeated poundings of his fist on the table.

Having completed these tasks, he then addressed the Spiritual Assembly with the same wrath, “The existence of a Spiritual Assembly that cannot protect its own discussions is of no use. Indeed, not having one is better than having one. Given the situation, I no longer need a secretary or advisors, and hereby [as the Spiritual Assembly’s chairman] dissolve this Spiritual Assembly.”³⁶³ With this comment, he dismissed everyone, but kept me behind.

After the other members of the Spiritual Assembly left his residence, he said to me, “I meant no disrespect toward any of the Spiritual Assembly members, as my sole purpose was to make it known to this miserable hypocrite [i.e., Taríqatí] that we are aware of his two-faced activities and to force his departure from the Spiritual Assembly. Kindly convey my heartfelt apologies to other members of the Spiritual Assembly and tell them that as needs arise, I am at their immediate disposal.”

Having realized that he had been discovered and that through Dihqán’s determination his life was in great peril, Taríqatí went directly to the headquarters of Itihád Islámí and with much embellishment informed its members of all that had transpired in Dihqán’s home. He informed the mullás, “Within twenty-four hours, at least two thousand riflemen will arrive in Shíráz for the purpose of slaughtering all the ecclesiastics, members of Itihád Islámí, and anyone who has previously opposed the Bahá’ís. Therefore, it is best that for now we postpone our plans for the elimination of these wayward people and wait for another opportune moment. Otherwise, there is every chance that we would suffer mercilessly in the ensuing battles.” Hearing this report and learning of Dihqán’s resolution to use his vast influence and wealth to confront them particularly frightened the ‘ulamá, and in no time they had collectively decided to remain quiet and see what was in store.

Next morning, nineteen Bahá’í riflemen from the village of Qallát arrived in Shíráz. Dihqán instructed them to disperse in the city and purchase ammunition from various stores in town—in so doing, he intended to make a public display of their presence. Afterwards, he ordered seven of the men to the House of the Báb with instructions to protect that Sacred Edifice from the rooftop. He further sent five men to the office and home of ‘Ahdiyyih, and placed the last seven on the roof of his own residence. Gradually, a number of other Bahá’ís from the surrounding region joined their ranks.

The city’s inhabitants conveyed the news of the occurrences to the ‘ulamá, who, deeply perturbed at the turn of events, took refuge with the Nusratu’s-Saltanih and the Qavámul-Mulk. The governor summoned Dihqán and in the presence of the clerics questioned him regarding these happenings. Without the least trace of fear or hesitation, Mírzá Muhammad-Báqir Khán told him everything that had transpired. He even went as far as threatening the governor, saying, “Within the next twenty-four hours I will array more guns and men in this city than you know what to do with. And then I will exact a long-awaited revenge from these despicable mullás.” The evident determination of Dihqán had indeed profoundly frightened the assemblage, and at that very instant, governor and ‘ulamá alike spoke most apologetically, solemnly giving their assurance that no harm was to come to any Bahá’í life or property. They begged Dihqán to forget and forgive this “misunderstanding,” to which he agreed.

It was thus through Dihqán’s bravery and willingness to face cowardly foes that this particular threat to the Faith was alleviated and the situation stood resolved.